## Megillah Daf 3a

###### Megillah 3a:1
[Megillah 3a:1](https://torahapp.org/share/book/Megillah/r/3a:1)

בְּנֵס הָיוּ עוֹמְדִין!

**William Davidson Edition - English:**
**stood by way of a miracle?**


###### Megillah 3a:2
[Megillah 3a:2](https://torahapp.org/share/book/Megillah/r/3a:2)

אִין, מִהְוָה הֲווֹ, וְלָא הֲווֹ יָדְעִי הֵי בְּאֶמְצַע תֵּיבָה וְהֵי בְּסוֹף תֵּיבָה, וַאֲתוֹ צוֹפִים וְתַקִּינוּ פְּתוּחִין בְּאֶמְצַע תֵּיבָה וּסְתוּמִין בְּסוֹף תֵּיבָה.

**William Davidson Edition - English:**
The Gemara answers: **Yes,** two forms of these letters **did exist** at that time, **but** the people **did not know which** one of them was to be used **in the middle of the word and which at the end of the word, and the Seers came and established** that **the open** forms are to used be **in the middle of the word and the closed** forms **at the end of the word.**


###### Megillah 3a:3
[Megillah 3a:3](https://torahapp.org/share/book/Megillah/r/3a:3)

סוֹף סוֹף ״אֵלֶּה הַמִּצְוֹת״, שֶׁאֵין נָבִיא עָתִיד לְחַדֵּשׁ דָּבָר מֵעַתָּה! אֶלָּא שְׁכָחוּם וְחָזְרוּ וְיִסְּדוּם.

**William Davidson Edition - English:**
The Gemara asks: **Ultimately,** however, doesn’t the phrase **“these are the commandments”** (Leviticus 27:34) indicate **that a prophet is not permitted to initiate any matter** of *halakha* **from now on? Rather,** it may be suggested that the final letters already existed at the time of the giving of the Torah, but over the course of time the people **forgot them,** and the prophets **then** came and **reestablished them.**


###### Megillah 3a:4
[Megillah 3a:4](https://torahapp.org/share/book/Megillah/r/3a:4)

וְאָמַר רַבִּי יִרְמְיָה וְאִיתֵּימָא רַבִּי חִיָּיא בַּר אַבָּא: תַּרְגּוּם שֶׁל תּוֹרָה — אוּנְקְלוֹס הַגֵּר אֲמָרוֹ מִפִּי רַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ. תַּרְגּוּם שֶׁל נְבִיאִים — יוֹנָתָן בֶּן עוּזִּיאֵל אֲמָרוֹ מִפִּי חַגַּי זְכַרְיָה וּמַלְאָכִי, וְנִזְדַּעְזְעָה אֶרֶץ יִשְׂרָאֵל אַרְבַּע מֵאוֹת פַּרְסָה עַל אַרְבַּע מֵאוֹת פַּרְסָה. יָצְתָה בַּת קוֹל וְאָמְרָה: מִי הוּא זֶה שֶׁגִּילָּה סְתָרַיי לִבְנֵי אָדָם?

**William Davidson Edition - English:**
§ The Gemara cites another ruling of Rabbi Yirmeya or Rabbi Ḥiyya bar Abba. **Rabbi Yirmeya said, and some say** that it was **Rabbi Ḥiyya bar Abba** who said: **The** Aramaic **translation of the Torah** used in the synagogues **was composed by Onkelos the convert based on** the teachings of **Rabbi Eliezer and Rabbi Yehoshua. The** Aramaic **translation of the Prophets was composed by Yonatan ben Uzziel based on** a tradition going back to the last prophets, **Haggai, Zechariah, and Malachi.** The Gemara relates that when Yonatan ben Uzziel wrote his translation, **Eretz Yisrael quaked** over an area of **four hundred parasangs [*parsa*] by four hundred parasangs,** and **a Divine Voice emerged and said: Who is this who has revealed My secrets to mankind?**


###### Megillah 3a:5
[Megillah 3a:5](https://torahapp.org/share/book/Megillah/r/3a:5)

עָמַד יוֹנָתָן בֶּן עוּזִּיאֵל עַל רַגְלָיו וְאָמַר: אֲנִי הוּא שֶׁגִּלִּיתִי סְתָרֶיךָ לִבְנֵי אָדָם, גָּלוּי וְיָדוּעַ לְפָנֶיךָ שֶׁלֹּא לִכְבוֹדִי עָשִׂיתִי, וְלֹא לִכְבוֹד בֵּית אַבָּא, אֶלָּא לִכְבוֹדְךָ עָשִׂיתִי, שֶׁלֹּא יִרְבּוּ מַחֲלוֹקֹת בְּיִשְׂרָאֵל.

**William Davidson Edition - English:**
**Yonatan ben Uzziel stood up on his feet and said: I am the one who has revealed Your secrets to mankind** through my translation. However, **it is revealed and known to You that I did this not for my** own **honor, and not for the honor of the house of** my **father, but rather** it was **for Your honor** that **I did this, so that discord not increase among the Jewish people.** In the absence of an accepted translation, people will disagree about the meaning of obscure verses, but with a translation, the meaning will be clear.


###### Megillah 3a:6
[Megillah 3a:6](https://torahapp.org/share/book/Megillah/r/3a:6)

וְעוֹד בִּיקֵּשׁ לְגַלּוֹת תַּרְגּוּם שֶׁל כְּתוּבִים, יָצְתָה בַּת קוֹל וְאָמְרָה לוֹ: דַּיֶּיךָּ! מַאי טַעְמָא — מִשּׁוּם דְּאִית בֵּיהּ קֵץ מָשִׁיחַ.

**William Davidson Edition - English:**
**And** Yonatan ben Uzziel **also sought to reveal a translation of the Writings,** but **a Divine Voice emerged and said to him: It is enough for you** that you translated the Prophets. The Gemara explains: **What is the reason** that he was denied permission to translate the Writings? **Because it has in it** a revelation of **the end,** when the **Messiah** will arrive. The end is foretold in a cryptic manner in the book of Daniel, and were the book of Daniel translated, the end would become manifestly revealed to all.


###### Megillah 3a:7
[Megillah 3a:7](https://torahapp.org/share/book/Megillah/r/3a:7)

וְתַרְגּוּם שֶׁל תּוֹרָה, אוּנְקְלוֹס הַגֵּר אֲמָרוֹ? וְהָא אָמַר רַב אִיקָא בַּר אָבִין אָמַר רַב חֲנַנְאֵל אָמַר רַב: מַאי דִּכְתִיב: ״וַיִּקְרְאוּ בְּסֵפֶר תּוֹרַת הָאֱלֹהִים מְפוֹרָשׁ וְשׂוֹם שֶׂכֶל וַיָּבִינוּ בַּמִּקְרָא״. ״וַיִּקְרְאוּ בְּסֵפֶר תּוֹרַת הָאֱלֹהִים״ — זֶה מִקְרָא; ״מְפוֹרָשׁ״ — זֶה תַּרְגּוּם;

**William Davidson Edition - English:**
The Gemara asks: **Was the translation of the Torah** really **composed by Onkelos the convert? Didn’t Rav Ika bar Avin say** that **Rav Ḥananel said** that **Rav said: What is** the meaning of that **which is written** with respect to the days of Ezra: **“And they read in the book, the Torah of God, distinctly; and they gave the sense, and they caused them to understand the reading”** (Nehemiah 8:8)? The verse should be understood as follows: **“And they read in the book, the Torah of God,” this is the** scriptural **text; “distinctly,” this is the translation,** indicating that they immediately translated the text into Aramaic, as was customary during public Torah readings.


###### Megillah 3a:8
[Megillah 3a:8](https://torahapp.org/share/book/Megillah/r/3a:8)

״וְשׂוֹם שֶׂכֶל״ — אֵלּוּ הַפְּסוּקִין; ״וַיָּבִינוּ בַּמִּקְרָא״ — אֵלּוּ פִּיסְקֵי טְעָמִים, וְאָמְרִי לַהּ — אֵלּוּ הַמָּסוֹרֹת! — שְׁכָחוּם וְחָזְרוּ וְיִסְּדוּם.

**William Davidson Edition - English:**
**“And they gave the sense,” these are** the divisions of the text into separate **verses. “And they caused them to understand the reading,” these are the cantillation notes,** through which the meaning of the text is further clarified. **And some say** that **these are the** Masoretic **traditions** with regard to the manner in which each word is to be written. This indicates that the Aramaic translation already existed at the beginning of the Second Temple period, well before the time of Onkelos. The Gemara answers: **The** ancient Aramaic translation **was forgotten and then** Onkelos came and **reestablished it.**


###### Megillah 3a:9
[Megillah 3a:9](https://torahapp.org/share/book/Megillah/r/3a:9)

מַאי שְׁנָא דְּאוֹרָיְיתָא דְּלָא אִזְדַּעְזְעָה וְאַדִּנְבִיאֵי אִזְדַּעְזְעָה? דְּאוֹרָיְיתָא — מִיפָּרְשָׁא מִלְּתָא, דִּנְבִיאֵי — אִיכָּא מִילֵּי דְּמִיפָּרְשָׁן וְאִיכָּא מִילֵּי דִּמְסַתְּמָן, דִּכְתִיב: ״בַּיּוֹם הַהוּא יִגְדַּל הַמִּסְפֵּד בִּירוּשָׁלִַם כְּמִסְפַּד הֲדַדְרִימּוֹן בְּבִקְעַת מְגִידּוֹן״,

**William Davidson Edition - English:**
The Gemara asks: **What is different** about the translation of Prophets? Why is it that when Onkelos revealed the translation **of the Torah,** Eretz Yisrael **did not quake, and** when he revealed the translation **of the Prophets, it quaked?** The Gemara explains: **The** meaning of **matters** discussed **in the Torah is clear,** and therefore its Aramaic translation did not reveal the meaning of passages that had not been understood previously. Conversely, in **the Prophets, there are matters that are clear and there are matters that are obscure,** and the Aramaic translation revealed the meaning of obscure passages. The Gemara cites an example of an obscure verse that is clarified by the Aramaic translation: **As it is written: “On that day shall there be a great mourning in Jerusalem, like the mourning of Hadadrimmon in the valley of Megiddon”** (Zechariah 12:11).


###### Megillah 3a:10
[Megillah 3a:10](https://torahapp.org/share/book/Megillah/r/3a:10)

וְאָמַר רַב יוֹסֵף: אִלְמָלֵא תַּרְגּוּמָא דְּהַאי קְרָא — לָא יָדַעְנָא מַאי קָאָמַר: בְּיוֹמָא הַהוּא יִסְגֵּי מִסְפְּדָא בִּירוּשְׁלֶים כְּמִסְפְּדָא דְּאַחְאָב בַּר עָמְרִי דִּקְטַל יָתֵיהּ הֲדַדְרִימּוֹן בֶּן טַבְרִימּוֹן בְּרָמוֹת גִּלְעָד וּכְמִסְפְּדָא דְּיֹאשִׁיָּה בַּר אָמוֹן דִּקְטַל יָתֵיהּ פַּרְעֹה חֲגִירָא בְּבִקְעַת מְגִידּוֹ.

**William Davidson Edition - English:**
**And** with regard to that verse, **Rav Yosef said: Were it not for the** Aramaic **translation of this verse, we would not have known what it is saying,** as the Bible does not mention any incident involving Hadadrimmon in the valley of Megiddon. The Aramaic translation reads as follows: **On that day, the mourning in Jerusalem will be as great as the mourning for Ahab, son of Omri, who was slain by Hadadrimmon, son of Tavrimon, in Ramoth-Gilead, and like the mourning for Josiah, son of Amon, who was slain by Pharaoh the lame in the valley of Megiddon.** The translation clarifies that the verse is referring to two separate incidents of mourning, and thereby clarifies the meaning of this verse.


###### Megillah 3a:11
[Megillah 3a:11](https://torahapp.org/share/book/Megillah/r/3a:11)

״וְרָאִיתִי אֲנִי דָנִיֵּאל לְבַדִּי אֶת הַמַּרְאָה וְהָאֲנָשִׁים אֲשֶׁר הָיוּ עִמִּי לֹא רָאוּ אֶת הַמַּרְאָה אֲבָל חֲרָדָה גְדוֹלָה נָפְלָה עֲלֵיהֶם וַיִּבְרְחוּ בְּהֵחָבֵא״. מַאן נִינְהוּ אֲנָשִׁים? אָמַר רַבִּי יִרְמְיָה וְאִיתֵּימָא רַבִּי חִיָּיא בַּר אַבָּא: זֶה חַגַּי זְכַרְיָה וּמַלְאָכִי.

**William Davidson Edition - English:**
§ The Gemara introduces another statement from the same line of tradition. The verse states: **“And I, Daniel, alone saw the vision, for the men who were with me did not see the vision; but a great trembling fell upon them, so that they fled to hide themselves”** (Daniel 10:7). **Who were these men?** The term “men” in the Bible indicates important people; who were they? **Rabbi Yirmeya said, and some say** that it was **Rabbi Ḥiyya bar Abba** who said: **These are** the prophets **Haggai, Zechariah, and Malachi.**


###### Megillah 3a:12
[Megillah 3a:12](https://torahapp.org/share/book/Megillah/r/3a:12)

אִינְהוּ עֲדִיפִי מִינֵּיהּ, וְאִיהוּ עֲדִיף מִינַּיְיהוּ. אִינְהוּ עֲדִיפִי מִינֵּיהּ — דְּאִינְהוּ נְבִיאֵי וְאִיהוּ לָאו נָבִיא. אִיהוּ עֲדִיף מִינַּיְיהוּ — דְּאִיהוּ חֲזָא וְאִינְהוּ לָא חֲזוֹ.

**William Davidson Edition - English:**
The Gemara comments: In certain ways **they,** the prophets, **were greater than him,** Daniel, and in certain ways **he,** Daniel, **was greater than them. They were greater than him, as they were prophets and he was not a prophet.** Haggai, Zechariah, and Malachi were sent to convey the word of God to the Jewish people, while Daniel was not sent to reveal his visions to others. In another way, however, **he was greater than them, as he saw** this vision, **and they did not see** this vision, indicating that his ability to perceive obscure and cryptic visions was greater than theirs.


###### Megillah 3a:13
[Megillah 3a:13](https://torahapp.org/share/book/Megillah/r/3a:13)

וְכִי מֵאַחַר דְּלָא חֲזוֹ, מַאי טַעְמָא אִיבְּעִיתוּ? אַף עַל גַּב דְּאִינְהוּ לָא חֲזוֹ, מַזָּלַיְיהוּ חֲזוֹ.

**William Davidson Edition - English:**
The Gemara asks: **Since they did not see** the vision, **what is the reason that they were frightened?** The Gemara answers: **Even though they did not see** the vision, **their guardian angels saw** it, and therefore they sensed that there was something fearful there and they fled.


###### Megillah 3a:14
[Megillah 3a:14](https://torahapp.org/share/book/Megillah/r/3a:14)

אָמַר רָבִינָא: שְׁמַע מִינַּהּ: הַאי מַאן דְּמִיבְּעִית, אַף עַל גַּב דְּאִיהוּ לָא חָזֵי, מַזָּלֵיהּ חָזֵי. מַאי תַּקַּנְתֵּיהּ? לִיקְרֵי קְרִיאַת שְׁמַע. וְאִי קָאֵים בִּמְקוֹם הַטִּנּוֹפֶת — לִינְשׁוֹף מִדּוּכְתֵּיהּ אַרְבַּע גַּרְמִידֵי. וְאִי לָא — לֵימָא הָכִי: ״עִיזָּא דְּבֵי טַבָּחֵי שַׁמִּינָא מִינַּאי״.

**William Davidson Edition - English:**
**Ravina said: Learn from** this incident that with regard to **one who is frightened** for no apparent reason, **although he does not see** anything menacing, **his guardian angel sees** it, and therefore he should take steps in order to escape the danger. The Gemara asks: **What is his remedy? He should recite *Shema*,** which will afford him protection. **And if he is standing in a place of filth,** where it is prohibited to recite verses from the Torah, **he should distance himself four cubits from his** current **location** in order to escape the danger. **And if** he is **not** able to do so, **let him say the following** incantation: **The goat of the slaughterhouse is fatter than I am,** and if a calamity must fall upon something, it should fall upon it.


###### Megillah 3a:15
[Megillah 3a:15](https://torahapp.org/share/book/Megillah/r/3a:15)

וְהַשְׁתָּא דְּאָמְרַתְּ ״מְדִינָה וּמְדִינָה וְעִיר וָעִיר״ — לִדְרָשָׁה, ״מִשְׁפָּחָה וּמִשְׁפָּחָה״ לְמַאי אֲתָא? אָמַר רַבִּי יוֹסֵי בַּר חֲנִינָא: לְהָבִיא מִשְׁפְּחוֹת כְּהוּנָּה וּלְוִיָּה, שֶׁמְּבַטְּלִין עֲבוֹדָתָן וּבָאִין לִשְׁמוֹעַ מִקְרָא מְגִילָּה.

**William Davidson Edition - English:**
§ After this digression, the Gemara returns to the exposition of a verse cited above. **Now** that **you have said** that the phrases **“every province” and “every city”** appear **for** the purposes of midrashic **exposition, for what** exposition do the words **“every family”** appear in that same verse (Esther 9:28)? **Rabbi Yosei bar Ḥanina said:** These words come **to include the priestly and Levitical families,** and indicate **that they cancel their service** in the Temple **and come to hear the reading of the Megilla.**


###### Megillah 3a:16
[Megillah 3a:16](https://torahapp.org/share/book/Megillah/r/3a:16)

דְּאָמַר רַב יְהוּדָה אָמַר רַב: כֹּהֲנִים בַּעֲבוֹדָתָן וּלְוִיִּם בְּדוּכָנָן וְיִשְׂרָאֵל בְּמַעֲמָדָן — כּוּלָּן מְבַטְּלִין עֲבוֹדָתָן וּבָאִין לִשְׁמוֹעַ מִקְרָא מְגִילָּה.

**William Davidson Edition - English:**
**As Rav Yehuda said** that **Rav said: The priests at their** Temple **service, the Levites on their platform** in the Temple, where they sung the daily psalm, **and the Israelites at their watches,** i.e., the group of Israelites, corresponding to the priestly watches, who would come to Jerusalem and gather in other locations as representatives of the entire nation to observe or pray for the success of the Temple service, **all cancel their service and come to hear the reading of the Megilla.**


###### Megillah 3a:17
[Megillah 3a:17](https://torahapp.org/share/book/Megillah/r/3a:17)

תַּנְיָא נָמֵי הָכִי: כֹּהֲנִים בַּעֲבוֹדָתָן, וּלְוִיִּם בְּדוּכָנָן, וְיִשְׂרָאֵל בְּמַעֲמָדָן — כּוּלָּן מְבַטְּלִין עֲבוֹדָתָן וּבָאִין לִשְׁמוֹעַ מִקְרָא מְגִילָּה. מִכָּאן סָמְכוּ שֶׁל בֵּית רַבִּי שֶׁמְּבַטְּלִין תַּלְמוּד תּוֹרָה וּבָאִין לִשְׁמוֹעַ מִקְרָא מְגִילָּה, קַל וָחוֹמֶר מֵעֲבוֹדָה: וּמָה עֲבוֹדָה שֶׁהִיא חֲמוּרָה — מְבַטְּלִינַן, תַּלְמוּד תּוֹרָה לֹא כׇּל שֶׁכֵּן.

**William Davidson Edition - English:**
**This is also taught** in a *baraita*: **The priests at their service, the Levites on the platform, and the Israelites at their watches, all cancel their service and come to hear the reading of the Megilla.** The Sages of **the house of Rabbi** Yehuda HaNasi **relied** upon the *halakha* stated **here** and determined **that one cancels his Torah study and comes to hear the reading of the Megilla.** They derived this principle by means of **an *a fortiori*** inference **from the** Temple **service: Just as** one who is engaged in performing **service** in the Temple, **which is** very **important, cancels** his service in order to hear the Megilla, is it **not all the more so** obvious that one who is engaged in **Torah study** cancels his study to hear the Megilla?


###### Megillah 3a:18
[Megillah 3a:18](https://torahapp.org/share/book/Megillah/r/3a:18)

וַעֲבוֹדָה חֲמוּרָה מִתַּלְמוּד תּוֹרָה? וְהָכְתִיב: ״וַיְהִי בִּהְיוֹת יְהוֹשֻׁעַ בִּירִיחוֹ וַיִּשָּׂא עֵינָיו וַיַּרְא וְהִנֵּה אִישׁ עוֹמֵד לְנֶגְדּוֹ [וְגוֹ׳] וַיִּשְׁתָּחוּ (לְאַפָּיו)״.

**William Davidson Edition - English:**
The Gemara asks: **Is the** Temple **service more important than Torah study? Isn’t it written: “And it came to pass when Joshua was by Jericho that he lifted up his eyes and looked, and behold, a man stood over against him** with his sword drawn in his hand. And Joshua went over to him and said to him: Are you for us, or for our adversaries? And he said, No, but I am captain of the host of the Lord, I have come now. And Joshua fell on his face to the earth, **and bowed down”** (Joshua 5:13–14).


###### Megillah 3a:19
[Megillah 3a:19](https://torahapp.org/share/book/Megillah/r/3a:19)

וְהֵיכִי עָבֵיד הָכִי? וְהָאָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: אָסוּר לְאָדָם שֶׁיִּתֵּן שָׁלוֹם לַחֲבֵירוֹ בַּלַּיְלָה, חָיְישִׁינַן שֶׁמָּא שֵׁד הוּא! שָׁאנֵי הָתָם דְּאָמַר לֵיהּ: ״כִּי אֲנִי שַׂר צְבָא ה׳״.

**William Davidson Edition - English:**
The Gemara first seeks to clarify the incident described in the verse. **How did** Joshua **do this,** i.e., how could he bow to a figure he did not recognize? **Didn’t Rabbi Yehoshua ben Levi say: It is prohibited for a person to greet his fellow at night** if he does not recognize him, as **we are concerned that perhaps it is a demon?** How did Joshua know that it was not a demon? The Gemara answers: **There it was different, as** the visitor **said to him: But I am captain of the host of the Lord.**


###### Megillah 3a:20
[Megillah 3a:20](https://torahapp.org/share/book/Megillah/r/3a:20)

וְדִלְמָא מְשַׁקְּרִי? גְּמִירִי דְּלָא מַפְּקִי שֵׁם שָׁמַיִם לְבַטָּלָה.

**William Davidson Edition - English:**
The Gemara asks: **Perhaps** this was a demon **and he lied?** The Gemara answers: It **is learned** as a tradition that demons **do not utter the name of Heaven for naught,** and therefore since the visitor had mentioned the name of God, Joshua was certain that this was indeed an angel.


###### Megillah 3a:21
[Megillah 3a:21](https://torahapp.org/share/book/Megillah/r/3a:21)

אָמַר לוֹ: אֶמֶשׁ בִּטַּלְתֶּם תָּמִיד שֶׁל בֵּין הָעַרְבַּיִם, וְעַכְשָׁיו בִּטַּלְתֶּם תַּלְמוּד תּוֹרָה. אָמַר לוֹ: עַל אֵיזֶה מֵהֶן בָּאתָ? אָמַר לוֹ: ״עַתָּה בָאתִי״, מִיָּד: ״וַיָּלֶן יְהוֹשֻׁעַ בַּלַּיְלָה הַהוּא בְּתוֹךְ הָעֵמֶק״, אָמַר רַבִּי יוֹחָנָן:

**William Davidson Edition - English:**
As for the angel’s mission, the Gemara explains that the angel **said to** Joshua: **Yesterday,** i.e., during the afternoon, **you neglected the afternoon daily offering** due to the impending battle, **and now,** at night, **you have neglected Torah study,** and I have come to rebuke you. Joshua **said to him: For which of these** sins **have you come? He said to him: I have come now,** indicating that neglecting Torah study is more severe than neglecting to sacrifice the daily offering. Joshua **immediately** determined to rectify the matter, as the verses states: **“And Joshua lodged that night”** (Joshua 8:9) **“in the midst of the valley** [***ha’emek***]” (Joshua 8:13), and **Rabbi Yoḥanan said:**